But now mark that while, to achieve greatest happiness in each of such societies, the special conditions to be fulfilled must differ from those to be fulfilled in the other societies, certain general conditions must be fulfilled in all the societies. Harmonious co-operation, by which alone in any of them the greatest happiness can be attained, is, as we saw, made possible only by respect for one another's claims: there must be neither those direct aggressions which we class as crimes against person and property, nor must there be those indirect aggressions constituted by breaches of contracts. So that maintenance of equitable relations between men is the condition to attainment of greatest happiness in all societies, however much the greatest happiness attainable in each may differ in nature, or amount, or both.
And here a physical analogy may fitly be used to give the greatest definiteness to this cardinal truth. A mass of matter, of whatever kind, maintains its state of internal equilibrium, so long as its component particles severally stand toward their neighbors in equi-distant positions. Accepting the conclusions of modern physicists, which imply that each molecule moves rhythmically, then a balanced state implies that each performs its movements within a space bounded by the like spaces required for the movements of those around. If the molecules have been so aggregated that the oscillations of some are more restrained than the oscillations of others, there is a proportionate instability. If the number of them thus unduly restrained is considerable, the instability is such that the cohesion in some part is liable to fail, and a crack results. If the excesses of restraint are great and multitudinous, a trifling disturbance causes the mass to break up into small fragments. To which add that the recognized remedy for this unstable state is an exposure to such physical condition (ordinarily high temperature) as enables the molecules so to change their relative positions that their mutual restraints become equal on all sides. And now observe that this holds whatever be the natures of the molecules. They may be simple; they may be compound; they may be composed of this or that matter in this or that way. In other words, the special activities of each molecule, constituted by the relative movements of its units, may be various in their kinds and degrees; and yet, be they what they may, it remains true that to preserve internal equilibrium throughout the mass of molecules, the mutual limitations of their activities must be everywhere alike.
And this is the above-described prerequisite to social equilibrium, whatever the special natures of the associated persons. Assuming that within each society such persons are of the same type, needing for the fulfillment of their several lives kindred activities, and though these activities may be of one kind in one society and of another kind in another, so admitting of indefinite variation, this condition to social equilibrium does not admit of variation. It must be fulfilled before complete life, that is greatest happiness, can be attained in any society; be the particular quality of that life, or that happiness, what it may.[G]
§ 62. After thus observing how means and ends in conduct stand to one another, and how there emerge certain conclusions respecting their relative claims, we may see a way to reconcile sundry conflicting ethical theories. These severally embody portions of the truth; and simply require combining in proper order to embody the whole truth.
The theological theory contains a part. If for the divine will, supposed to be supernaturally revealed, we substitute the naturally revealed end toward which the Power manifested throughout Evolution works; then, since Evolution has been, and is still, working toward the highest life, it follows that conforming to those principles by which the highest life is achieved, is furthering that end. The doctrine that perfection or excellence of nature should be the object of pursuit, is in one sense true; for it tacitly recognizes that ideal form of being which the highest life implies, and to which Evolution tends. There is a truth, also, in the doctrine that virtue mast be the aim; for this is another form of the doctrine that the aim must be to fulfill the conditions to achievement of the highest life. That the intuitions of a moral faculty should guide or conduct, is a proposition in which a truth is contained; for these intuitions are the slowly organized results of experiences received by the race while living in presence of these conditions. And that happiness is the supreme end is beyond question true; for this is the concomitant of that highest life which every theory of moral guidance has distinctly or vaguely in view.
So understanding their relative positions, those ethical systems which make virtue, right, obligation, the cardinal aims, are seen to be complementary to those ethical systems which make welfare, pleasure, happiness, the cardinal aims. Though the moral sentiments generated in civilized men by daily contact with social conditions and gradual adaptation to them, are indispensable as incentives and deterrents; and though the intuitions corresponding to these sentiments have, in virtue of their origin, a general authority to be reverently recognized; yet the sympathies and antipathies hence originating, together with the intellectual expressions of them, are, in their primitive forms, necessarily vague. To make guidance by them adequate to all requirements, their dictates have to be interpreted and made definite by science; to which end there must be analysis of those conditions to complete living which they respond to, and from converse with which they have arisen. And such analysis necessitates the recognition of happiness for each and all, as the end to be achieved by fulfillment of these conditions.
Hence, recognizing in due degrees all the various ethical theories, conduct in its highest form will take as guides innate perceptions of right duly enlightened and made precise by an analytic intelligence, while conscious that these guides are proximately supreme solely because they lead to the ultimate supreme end, happiness special and general.